52<\/strong>. ye have taken away the key of knowledge<\/em> ] A key was the regular symbol of the function of a scribe (Mat 13:52<\/span>; Mat 16:19<\/span>), which was to open the meaning of the Holy Books. The crime charged against them here is their selfish exclusiveness. They declared that only rich and well-born people could be scribes; and while they refused to teach the mass of the people, they at the same time called them ‘accursed’ for not knowing the law, and spoke about them in terms of the bitterest scorn and detestation. “Ye have caused many to stumble at the law,” Mal 2:8<\/span>.<\/p>\n Woe unto you, lawyers! – <\/B>See the notes at Mat 23:13<\/span>.<\/P> The key of knowledge – <\/B>A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright. You endeavor to prevent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to me ye hindered. If there is any sin of special magnitude, it is that of keeping the people in ignorance; and few people are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.<\/P><\/p>\n Luk 11:52<\/span><\/p>\n Ye have taken away the key of knowledge<\/em><\/p>\n The sin of perverting Scripture<\/strong><\/p>\n The last woe pronounced by our Saviour against the Scribes and Pharisees, is for perverting the Holy Scriptures, and keeping the true sense and knowledge of them from the people: this St.<\/p>\n Luke here calls, the taking away the key of knowledge from men; alluding to a custom among the Jews, in admission of their doctors. Those that had authority given them to interpret the law and the prophets, were solemnly admitted into that office, by delivering to them a key and a table-book; so that by the key of knowledge is meant the interpretation and understanding of the Scriptures, and by taking away that key is signified–<\/p>\n 1.<\/strong> That they arrogated to themselves the sole power of understanding and interpreting the Holy Scriptures. <\/p>\n 2.<\/strong> That they kept the true knowledge of the Scriptures from the people, especially the prophecies which concern the kingdom and coming of the Messias; and so they hindered men from embracing our Saviours doctrine, who were otherwise well enough disposed for it. <\/p>\n Learn–<\/p>\n 1.<\/strong> That the written Word is the key whereby an entrance into heaven is opened unto men. <\/p>\n 2.<\/strong> That the use of this key, or the knowledge of the Word of God, is absolutely and indispensibly necessary in order to salvation. <\/p>\n 3.<\/strong> That great is the guilt, and inexcusable the fault of those who deny the people the use of this key, and deprive them of the knowledge of the Holy Scriptures, which alone can make them wise unto salvation. <\/p>\n 4.<\/strong> That such as do so, shut the kingdom of heaven against men, endeavouring what in them lies to hinder their salvation. Men may miscarry with their knowledge, but they are sure to perish for lack of knowledge. (W. Burkitt.<\/em>)<\/p>\n<\/p>\n Hinderers<\/strong><\/p>\n Some unpublished thoughts on Hinderers and Hindrances, written by Frances Ridley Havergal, were forwarded by her sister Maria V. Hindering<\/strong><\/p>\n A young Savoyard, a poor little chimney-sweep, one day purchased a Testament, for which he paid ten sons (rather less than fivepence of English money), and set himself immediately to read it. Delighted to possess the Word of God, he, in his simplicity, ran to the priest to show him the good bargain he had made with his savings. The priest looked at the book, and told the young Savoyard that it came from the hands of heretics, and that it was a book forbidden to be read. The poor boy replied that everything he had read in the book told him about Christ; and beside, said he, it is so beautiful! You shall see how beautiful it is, said the priest, seizing it and casting it into the fire. The young Savoyard went away weeping. (W. Denton.<\/em>)<\/p>\n<\/p>\n Lamentable effect of hindering<\/strong><\/p>\n Hume, the historian, received a religious education from his mother, but as he approached manhood confirmed infidelity succeeded. Maternal partlality, however, alarmed at first, came at length to look with less and less pain upon his declension, and filial love and reverence seemed to have been absorbed in the pride of philosophical scepticism; for Hume applied himself with unwearied, and, unhappily, with successful, efforts to sap the foundation of his mothers faith. Having succeeded, he went abroad, and as he was returning an express met him in London, with a letter from his mother informing him that she was in a deep decline. She said she found herself without any support in her distress; that he had taken away that only source of comfort upon which, in all eases of affliction, she used to rely; and that she now found her mind sinking into despair. She conjured him to hasten to her, or at least to send her a letter containing such consolations as philosophy could afford to a dying mortal. Hume was overwhelmed with anguish on receiving this letter, and hastened to Scotland, travelling day and night; but before he arrived his mother expired. <\/p>\n Verse 52<\/span>. Ye have taken away the key of knowledge<\/B><\/I>] By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See Clarke on Mt 23:13<\/span>.<\/P> <\/p>\n Matthew saith, Mat 23:13<\/span>, for ye shut up the<\/I> kingdom of heaven against men, &c.<\/I> I take the sense of these words to be, You have taken away knowledge, which is the key by which men enter into the kingdom of God. Though knowledge itself be but a common gift, and men may have great measures of it, and yet perish for ever, 1Co 13:2<\/span>, yet it is the foundation of all saving grace. How<\/I> shall they believe in him of whom, they have not heard?<\/I> Rom 10:14<\/span>. So, how shall they obey a rule they do not know, or repent of those sins which they do not know to be so? So as those that are the hinderers of peoples coming to the knowledge of the will of God, are the vilest instruments upon earth in hindering mens and womens salvation. The papists are highly guilty of this, in keeping their laity from the Scriptures in a language intelligible to them. But how were the scribes guilty of this? The Jews were never hindered from reading or hearing of the law; it was read in their synagogues every sabbath day. But we must know that knowledge is highly advantaged by an interpretation of the mind and will of God. But how did the scribes take away this? They preached and interpreted the law of God. <\/P> Answer.<\/B> They gave not the true sense of it, but so preached that people were scarce any whit the wiser, as to the knowledge of the law of God, only they made people understand their traditions and ceremonies: their doctrines were the traditions of men. Now they occupying the places of teachers, and no better discharging their work, instead of giving, took away knowledge from them, and proved blind leaders of the blind. Whoever they are that arrogate to themselves the office of teaching, and supplying the places of teachers, and either do not make preaching, and instruction of the people under their charge, their business, or who preach in styles and methods their people understand not, or who preach other things than what they prove to be the revealed will of God, fall deeply under the condemnation of this text. See Poole on “Mat 23:13<\/span>“. <\/P> <\/p>\n 52. key of knowledge<\/B>not thekey to open knowledge, but knowledge, the only key to open heaven. InMt 23:13<\/span>, they are accused ofshutting heaven;<\/I> here of taking away the key,<\/I> which wasworse. A right knowledge of God’s Word is eternal life (Joh17:3<\/span>); but this they took away from the people, substituting forit their wretched traditions.<\/P><\/p>\n Woe unto you lawyers<\/strong>,…. Who are particularly addressed again in distinction from the Pharisees, though much the same things are said to them both in Mt 23:13<\/span><\/p>\n for ye have taken away the key of knowledge<\/strong>; of the Scriptures, of the law, and the prophets, and the true interpretation of them, and especially of such places as refer to the Messiah, and the Gospel dispensation, called the kingdom of heaven, Mt 23:13<\/span> they had not only arrogated the knowledge of these to themselves, setting up for the only interpreters of the sacred writings; but they had took away from the people the true knowledge and sense of them, by their false glosses upon them, so that they were destroyed for lack of knowledge: and hence came that famine of hearing the word, which they say c should be before the coming of the King Messiah, and now was. The Syriac and Arabic versions read, “the keys of knowledge”; and the Ethiopic version, “the key of righteousness”. The Jews sometimes speak of “the keys of the law”, and represent the oral law as the root and key of the written law d: but, alas! it was by the oral law, or traditions of the elders, that they took away the key, or obscured the true sense of the written law. Some think, that here is an allusion to the custom of delivering a key to any one, when he was ordained or promoted to the dignity of a doctor: it is said of R. Samuel e, that<\/p>\n “when he died they put, , “his key”, and his writing book into his coffin, because he was not worthy of a son”<\/p>\n to succeed him:<\/p>\n ye entered not in yourselves<\/strong>; into the kingdom of heaven, the Gospel dispensation, neither receiving doctrines, nor submitting to its ordinances:<\/p>\n and them that were entering in ye hindered<\/strong>; by reproaching the miracles and ministry of Christ; by threatenings and excommunications; [See comments on Mt 23:13]<\/span>.<\/p>\n c Targum in Ruth i, 1. d Zohar in Exod. fol. 46. 1. e Vid. Cameron. in loc.<\/p>\n Ye took away the key of knowledge <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (<\/SPAN><\/span>) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (<\/SPAN><\/span>, effective aorist active) those who were trying to enter ( <\/SPAN><\/span>, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Woe unto you, lawyers!” <\/strong>(ouai humin tois nomikois) “Woe be to you who are lawyers,” Luk 11:45-46<\/span>, who are prepetrators and unjust administrators and executors of traditions of the elders, while ignoring proper administration of Divine Law, as expressed Mar 7:3-9<\/span>.<\/p>\n 2) “For ye have taken away the key of knowledge:” <\/strong>(hoti erate ten keleida tes gnoseos) “Because you all took (and misplaced) the key of knowledge,” by perverting and distorting the way of salvation and obedient service to God, Rom 10:1-4<\/span>; By misinterpreting and misplacing the Word of God, Mat 13:52<\/span>; Mat 16:19<\/span>; Joh 5:39-40<\/span>.<\/p>\n 3) “Ye entered not in yourselves,” <\/strong>(autoi ouk eiselthate) “You all did not enter yourselves,” though you are in official positions, posing as intelligent men, Mat 23:13<\/span>. Seven times in Mat 23:1-39<\/span> with exclamatory words Jesus referred to the Pharisees scribes, and lawyers as hypocrites, self-righteous sinners who rejected Him as Savior, perverted the Word of the Lord, and stood in -the way of others to keep them from being saved.<\/p>\n 4) “And them that were entering in ye hindered.” <\/strong>(kai tous eiserchournenos ekolusate) “And those who were entering you all obstructed or prevented,” you stood in their way, Mar 7:13<\/span>; Mal 2:7-8<\/span>; Mar 12:13<\/span>.<\/p>\n (52) Woe unto you, lawyers!<\/strong>The woe in this case is uttered against those who were, by their very calling, the professed interpreters of the Law. Its form rests on the fact that each scribe or doctor of the law, in the full sense of the term, was symbolically admitted to his office by the delivery of a key. His work was to enter with that key into the treasure-chambers of the house of the interpreter, and to bring forth thence things new and old (Mat. 13:52<\/span>). The sin of the lawyers of that time, the divines as we should call them, was that they claimed a monopoly of the power to interpret, and yet did not exercise the power. Wearisome minuteness, a dishonest and demoralising casuistry, fantastic legends, these took the place of a free and reverential study of the meaning of the sacred Books. Those who were entering in, answer to the souls not far from the kingdom of God, waiting for the consolation of Israel, pressing as with eagerness to the spiritual meaning of Law and Prophet. Such, at one stage of his life, must have been the Evangelist himself. This, it will be noted, is the third occurrence of the word in St. Lukes Gospel. (See Notes on Luk. 8:16<\/span>; Luk. 11:33<\/span>.) It is obvious that the passage, as a whole, throws light on the promise of the keys of the kingdom made to Peter. (See Note on Mat. 16:19<\/span>.)<\/p>\n “Woe to you lawyers! for you took away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.”<\/p>\n The final charge against the Doctors of the Law is that they kept from the people the knowledge of how they could enter the Kingly Rule of God, or the knowledge of the Scriptures. They took away ‘the key of knowledge’ which opened the way to these things. By keeping people’s minds filled with trivialities and with various requirements, and making parts of the Scriptures into nothing better than riddles they effectively silenced the voice of God. They did not want to use the key to enter in themselves, and by their methods they put obstacles in the way of any who would enter in. Thus they were worthy of condemnation.<\/p>\n Luk 11:52<\/span><\/em><\/strong>. <\/strong>For ye have taken away the key, <\/em><\/strong>&c.<\/strong> Vitringa understands this of one fundamental truth, <\/em>which would have led them into the knowledge of the rest: but all their endeavours to embarrass and bias the minds of men in their inquiries after truth, might be intended here, as well as more especially their disguising the prophesies which relate to the Messiah. If a key was delivered to the Rabbies, when they were admitted into their office, in token of the power given them to open and expound the Scripture, as the writers of antiquities inform us was the custom, here may be a beautiful allusion to that circumstance; as if he had said, “You take that key, not to use, but to secrete it.” It is certain, that the heathen priests were called , key-bearers. <\/em>Instead of ye entered not,ye hindered, <\/em>some read, ye have not entered,ye have hindered.<\/em> <\/p>\n Luk 11:52<\/span> . See on Mat 23:14<\/span> . The genitive<\/em> of the thing with . denotes that which is opened by the key (Mat 16:19<\/span> ; Rev 1:18<\/span> ; Rev 9:1<\/span> ; Rev 20:1<\/span> ), since here we are not to supply with , and take . as a genitive of apposition<\/em> (Dsterdieck in the Stud. u. Krit<\/em> . 1865, p. 750). Comp. Isa 22:22<\/span> .<\/p>\n The , the knowledge , i.e.<\/em> the knowledge of the divine saving truth, as this was given in the manifestation and the preaching of Christ, is compared to a closed house<\/em> , to get into which the key<\/em> is needed. The have taken away<\/em> this key, i.e.<\/em> they have by means of their teaching, opposed as it is to the saving truth (because only directed to traditional knowledge and fulfilling of the law), made the people incapable of recognising this truth.<\/p>\n ] tulistis<\/em> (Vulgate); the reading found in D is a correct gloss. If they had recognised and taught, as Paul did subsequently, the law as (Gal 3:24<\/span> ), they would have used<\/em> the key for the true knowledge for themselves and others, but not taken it away<\/em> , [150] and made it inaccessible<\/em> for use. They have taken it away<\/em> ; so entirely in opposition to their theocratic position of being the have they acted.<\/p>\n On the figurative idea of the key of knowledge, comp. Luk 8:10<\/span> : . . The aorists are altogether to be taken in the sense of the completed treatment<\/em> ; they indicate what the have accomplished<\/em> by their efforts: , however, are those who were intending<\/em> to enter.<\/p>\n [150] Ahrens, Amt d. Schlssel<\/em> , p. 9 ff., takes as: ye bear<\/em> (more strictly: ye have taken to you) the key of knowledge, to wit: as those who ought to be its . Thus, however, the reason of the would not yet appear in . . ., nor until the following . . .; and hence the latter would have required to be linked on by , or at least by ; or else instead of the participle<\/em> would have required to be used. Many of the older commentators, as Erasmus, Elsner, Wolf, Maldonatus, took as: ye have arrogated to yourselves<\/em> , which, however, it does not mean.<\/p>\n 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 52. Woe unto you, lawyers<\/strong> ] I see well, said father Latimer, that whosoever will be busy with Vae vobis, <\/em> woe to you, he shall shortly after come coram nobis, <\/em> face to face to us, as Christ did. (Acts and Mon.)<\/p>\n<\/p>\n For ye have taken away the key of knowledge<\/strong> ] By taking away the Scriptures, and all good means of knowledge; as do also the Jesuits to this day. At Dole, a university in Burgundy, they have not only debarred the people of the Protestant books, but especially also forbid them to talk of God, either in good sort or bad. In Italy they not only prohibit the books of the reformed writers, but also hide their own treatises, in which the tenet of the Protestants is recited, only to be confuted; so that you shall seldom there meet with Bellarmine’s works, or any of the like nature, to be sold. <\/p>\n 52.<\/strong> ] <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> = . . . . . Mat 23:14<\/span> , which words are the best explanation of our text: the key of knowledge<\/strong> (i.e. not of<\/em> , as admitting to<\/em> , knowledge but the key is<\/em> the knowledge), being that right understanding of the Law and Prophets, which should shew Him to the people, of whom they testified; this the expounders of Scripture had taken away, neither themselves entering, nor permitting those to enter who were otherwise doing so, and thus shutting the kingdom of heaven in men’s faces.<\/p>\n Luk 11:52<\/span> . Final woe on the lawyers, a kind of anticlimax. Cf.<\/em> Mt., where the pathetic apostrophe to Jerusalem follows and concludes the discourse. , the key which is knowledge (genitive of apposition) admitting to the Kingdom of God. Many take it = the key to knowledge.<\/p>\n key. Put by Figure of speech Metonymy (of Adjunct), App-6, for entrance to and acquirement of knowledge. Compare Mal 2:8. <\/p>\n hindered = forbade, as in Luk 9:49. <\/p>\n 52.] . . . = . . . . . Mat 23:14, which words are the best explanation of our text:-the key of knowledge (i.e. not of, as admitting to, knowledge-but the key is the knowledge), being that right understanding of the Law and Prophets, which should shew Him to the people, of whom they testified; this the expounders of Scripture had taken away, neither themselves entering, nor permitting those to enter who were otherwise doing so,-and thus shutting the kingdom of heaven in mens faces.<\/p>\n Luk 11:52. ) ye have taken away. [They had thrust themselves into the ecclesiastical office: and he who neglected them was left bound in all kinds of ignorance.-V. g.]- , the key of knowledge) i.e. true knowledge, viz. of the Messiah (ch. Luk 20:41), which is the key of the kingdom of the heavens.- , ye have not entered in) into the kingdom of the heavens.<\/p>\n for: Luk 19:39, Luk 19:40, Mal 2:7, Mat 23:13, Joh 7:47-52, Joh 9:24-34, Act 4:17, Act 4:18, Act 5:40 <\/p>\n hindered: or, forbad <\/p>\n Reciprocal: Isa 10:1 – Woe Jer 2:8 – and they that Eze 13:3 – Woe Eze 34:18 – to have Mal 3:2 – who may abide Mat 22:35 – a lawyer Luk 5:17 – that there Luk 18:39 – rebuked Joh 11:48 – all Act 13:10 – wilt 1Co 9:12 – hinder 1Th 2:15 – contrary Tit 3:13 – the lawyer Rev 22:19 – take<\/p>\n 2<\/p>\n Key is from KLEIS, and Thayer explains it to mean, “the ability and opportunity to obtain knowledge.” Robinson gives virtually the same comment. Entered not in, etc. They were not willing to accept the truth nor let others have it.<\/p>\n Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. <\/p>\n [Ye have taken away the key of knowledge.] Should we render it, Ye have taken the key of knowledge; (that is, to yourselves) or, Ye have taken it away; there is not much difference. They took the key of knowledge to themselves; when they arrogated to themselves only all profoundness of wisdom and learning, hereby indeed taking it away from the people, because they taught them nothing but trifling and idle stuff. <\/p>\n The word for key in their language brings to mind the word which was so very much in use amongst them for one that was teaching. Instances of this were endless: there are enough of it in that long preface prefixed to that Midras Threnorum; that hath for its title, The opening of the wise; where (as indeed almost everywhere else), it is so frequently said, R. such a one ‘opened’; for I cannot tell how better to render it…<\/p>\n Luk 11:52. This verse forms a fitting close to the part of the discourse occasioned by the lawyers remark. It expresses the same thought as Mat 23:13, but carries out the figure further.<\/p>\n The key of knowledge. Knowledge is the key. This had been taken away by the teaching of the lawyers, which made the people incapable of understanding and accepting salvation in Christ. The verse refers to something which had already occurred. A right understanding of the law would lead to Christ (Gal 3:24), but the lawyers had so interpreted it as to produce the opposite result. When the gospel is preached Pharisaically the effect is the same.<\/p>\n Luk 11:52. Wo unto you, lawyers! for ye have taken away the key of knowledge Ye have obscured and destroyed the true knowledge of the Messiah, which is the key both of the present and the future kingdom of heaven. Or, by your wrong interpretations of Scripture, you have filled the people with strong prejudices against the gospel, so that you not only reject it yourselves, but hinder others from receiving it. See on Mat 23:13.<\/p>\n Ver. 52: The Monopoly of Theology.Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. The religious despotism with which Jesus in the third place charges the scribes, is a natural consequence of their fanatical attachment to the letter. This last rebuke corresponds to the third which He had addressed to the Phariseesthe pernicious influence exercised by them over the whole people. Jesus represents knowledge () under the figure of a temple, into which the scribes should have led the people, but whose gate they close, and hold the key with jealous care. This knowledge is not that of the gospel, a meaning which would lead us outside the domain of the scribes; it is the real living knowledge of God, such as might already be found, at least to a certain extent, in the O. T. The key is the Scriptures, the interpretation of which the scribes reserved exclusively to themselves. But their commentaries, instead of tearing aside the veil of the letter, that their hearers might penetrate to the spirit, thickened it, on the contrary, as if to prevent Israel from beholding the face of the living God who revealed Himself in the O. T., and from coming into contact with Him. The pres. part. denotes those who were ready to rise to this vital knowledge, and who only lacked the sound interpretation of Scripture to bring them to it. <\/p>\n Matthew, in a long discourse which he puts into the mouth of Jesus in the temple (chap. 23), has combined in one compact mass the contents of those two apostrophes addressed to the Pharisees and lawyers, which are so nicely distinguished by Luke. Jesus certainly uttered in the temple, as Matthew relates, a vigorous discourse addressed to the scribes and Pharisees. Luke himself (Luk 20:45-47) indicates the time, and gives a summary of it. But it cannot be doubted that here, as in the Sermon on the Mount, the first Gospel has combined many sayings uttered on different occasions. The distribution of accusations between the Pharisees and lawyers, as we find it in Luke, corresponds perfectly to the characters of those two classes. The question of the scribe (Luk 11:45) seems to be indisputably authentic. Thus Luke shows himself here again the historian properly so called. <\/p>\n 11:52 {16} Woe unto you, lawyers! for ye have {n} taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.<\/p>\n (16) Those who ought to be the door keepers of the Church have for a long time mainly hindered the people from entering into the knowledge of God.<\/p>\n (n) You have hidden and taken away, so that it cannot be found anywhere.<\/p>\n Jesus’ third woe against the lawyers condemned them for taking the key of spiritual knowledge away from the people. This key is probably a reference to Jesus’ teachings. Jesus called this the key of knowledge, not the keys of the kingdom (cf. Mat 16:19). The scribes professed to have the key to the understanding of the Old Testament. The people viewed them as the experts in it. However, they rejected Jesus’ teachings and, therefore, would not enter into the knowledge that acceptance of His teachings would have opened to them. Moreover they opposed Jesus and thereby discouraged the people who were entering into that knowledge. This last woe is the climax of the six (Luk 11:42-52) and revealed the most serious offense of Israel’s religious leaders.<\/p>\n Some interpreters view this verse as a clear statement that the messianic kingdom was a present reality when Jesus spoke these words. [Note: E.g., Ibid., p. 507.] <\/span> However, I believe this conclusion is improper for the following reasons. First, knowledge is the stated subject of the verse, not the kingdom. Second, the subject of the kingdom is not in the context, but the subject of spiritual understanding is (Luk 11:33-51). Third, the Gospel writers did not present Jesus as inaugurating the kingdom at His first advent but as offering it and then postponing it due to the Jews’ rejection of their Messiah (cf. Matthew 12).<\/p>\n Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. 52. ye have taken away the key of knowledge ] A key was the regular symbol of the function of a scribe (Mat 13:52; Mat 16:19), which was to … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:52”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25439","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25439","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25439"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25439\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25439"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25439"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25439"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
G. Havergal to the editor of The Sunday Magazine. <\/em>We glean the following from the second paper, which appeared in the September, 1885, issue:–A letter from Ernest at last! And the sister eagerly gives her father the morning budget at the breakfast table. Her mother watches, for gloom gathers on the fathers face as he reads it. Silently the letter is given to the mother, and he passes through the open window to the pleasant terrace-walk beneath. The sister guesses in vain, What can Ernest have written? The father paced up and down, thinking of the position he himself had won, and which he had hoped would be a stepping-stone for his son to one far higher, in which his many gifts of mind and heart would shine with no common effulgence. He had hoped his son would carry out and develop many schemes of benevolence he had set on foot. But that mornings letter was as a mighty crucible, wherein the mans devotedness to Him who had given him that darling son was to be tested and analyzed. What was that letter?–College, Cambridge. DEAR FATHER,–Will you listen to your sons request for your consent, your blessing, your prayers? Father, there is a burning impulse within me, a new life-pulse seems beating in my soul, a still deep voice ever sounding in my ears, Go ye into all the world, and preach the gospel to every creature. Years ago that same voice called me, when I first heard stories about the heathen and their idols, and when standing by my mother I looked at the Church Missionary Societys green picture-book (Juvenile Instructor), of white men preaching to the heathen. Silently, but surely, has that call followed me. I have cried earnestly, Lord, what wilt Thou have me to do? and again the heavenly whisper comes, Go ye. Therefore, though never before breathed to any but God, this is no sudden thought, no unconsidered plan. Father, let me go, let me take the cup of living water to him that is ready to perish. I should like to tread the very footsteps of Him who came to seek and to save that which was lost, to search in His name for the other sheep, which are not of this fold. I know the hopes and the intentions which you have cherished for my future; but is not a missionarys joy a nobler gain, the missionarys crown a nobler ambition than any ether? And what if the time came when, among the multitude out of all nations and kindreds and tongues, I might be permitted to recognize some who first heard a Saviours name from my unworthy lips! My own dear mother! her heart will be with me in this; I know she lent me to the Lord. Dearest father, I believe Christ has called me; will you let me obey His voice? Your loving son, ERNEST. Reader, what would your answer have been? Would you have hindered? The father could not brook that the talents of his son, the pride of his ancestral hall, should go forth into the gloom and obscurity of distant shores. But who can tell how bitterly that question, Father, will you hinder me? returned to his mind when the bell tolled for the early death of that loved and devoted son! <\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"